Yet, the madness of belief in non-essentials like Jaat Paat has a strong hold in Sikhs! In one hand, the propagators of the Dharma mouth platitudes about a casteless society preached by the Gurus and the Bhagats, but on the other hand, they practice it madly. What a paradox and hypocrisy!

According to the Gurmat, any one who believes in Jaat Paat cannot be a true Sikh for the caste only relates to the body; not to one’s Mool (Source, Origin, Jot…).

Similarly, any one who discriminates others based on criteria like “low” or “high”, poor or rich, nationality, color of skin, family of birth, etc., cannot be a true Sikh because the SGGS does not support such stupidity.

In other words, the caste-conscious person is a Manmukh (denier of Truth, Saakat, Mayadhaaree…) who has confounded his True Identity (Jot-Sroop, Pure Nature) for the physical body-frame. Consequently, he identifies himself and others as Jatt Sikh, Saini Sikh, Bhaapaa Sikh, Rorra Sikh, Tarkhaan or Raamgarheeaa Sikh, Mazhabee Sikh, Khatree Sikh, Lavaanaa Sikh, Kookaa Sikh, Naamdhaaree Sikh, Nihang Sikh, Nirmalay Sikh, Brahmin Sikh, list goes on and on. Now, in the West, there seems to be a new class of Sikhs called Caucasian Sikhs (Gore or white Sikhs)! Consequent of this madness of belief in Jaat Paat or “high” or “low” are many. For example:

Most Sikh marriages are organized along the caste lines. Within Sikhs, if a boy or a girl from one caste marries someone from a different caste without mutual consent of their parents, it sometimes turns into a bloody tragedy. Thus, Jatt Sikh, Saini Sikh, Bhaapaa Sikh, Rorha Sikh, Tarkhaan or Raamgarheeaa Sikh, Mazhabee Sikh, Khatree Sikh, Lavaanaa Sikh, etc., rarely intermarry.

Many Gurdawaras are built along the caste lines (ਜੱਟਾਂ ਦਾ ਗੁਰਦਵਾਰਾ, ਸੈਣੀਆਂ ਦਾ ਗੁਰਦਵਾਰਾ, ਰਾਮਗੜੀਆਂ ਦਾ ਗੁਰਦਵਾਰਾ, ਭਾਪਿਆਂ ਦਾ ਗੁਰਦਵਾਰਾ, etc.). In many villages in Punjab (India), Mazhabees or Dalits who are considered lower beings by some (fraud Sikhs) have their own Gurdawaras and even separate cremation grounds. Many Gurdawara, thus, are built based on ill feelings created by the madness of belief in Jaat-Paat or “high” or “low” rather than a genuine spiritual cause. The corrupt Pujaaree system has exacerbated the problem.

In the following Sloak, Kabeer Sahib repudiates this madness of Jaat Paat (ਜਾਤਵਾਦ ਦਾ ਖੰਡਨ). Because of his Julaahaa Jaat (weaver caste), Kabeer Sahib was treated as a lower being (Shoodar…) by those who considered themselves of higher caste.

It’s not the family of birth, material wealth, name, fame, power, education, knowledge, titles, etc., that makes one of low or high caste. Who is low or high depends solely on how one lives his life. For example, by merely taking birth in a so called Sikh or a Brahmin family, one does not become a Sikh or a Brahmin. If both of them act in a corrupt or conditioned consciousness, they are in fact Shoodras themselves (of low caste, wretched…).

In fact, according to the Gurbani, one does not even qualify to be called a human being just because he is born in a human form, what to speak of “low” and “high” caste heredity!

ਗਰਭ ਵਾਸ ਮਹਿ ਕੁਲੁ ਨਹੀ ਜਾਤੀ ॥ ਬ੍ਰਹਮ ਬਿੰਦੁ ਤੇ ਸਭ ਉਤਪਾਤੀ ॥੧॥ ਕਹੁ ਰੇ ਪੰਡਿਤ ਬਾਮਨ ਕਬ ਕੇ ਹੋਏ ॥ ਬਾਮਨ ਕਹਿ ਕਹਿ ਜਨਮੁ ਮਤ ਖੋਏ ॥੧॥ ਰਹਾਉ ॥ ਜੌ ਤੂੰ ਬ੍ਰਾਹਮਣੁ ਬ੍ਰਹਮਣੀ ਜਾਇਆ ॥ ਤਉ ਆਨ ਬਾਟ ਕਾਹੇ ਨਹੀ ਆਇਆ ॥੨॥ ਤੁਮ ਕਤ ਬ੍ਰਾਹਮਣ ਹਮ ਕਤ ਸੂਦ ॥ ਹਮ ਕਤ ਲੋਹੂ ਤੁਮ ਕਤ ਦੂਧ ॥੩॥ ਕਹੁ ਕਬੀਰ ਜੋ ਬ੍ਰਹਮੁ ਬੀਚਾਰੈ ॥ ਸੋ ਬ੍ਰਾਹਮਣੁ ਕਹੀਅਤੁ ਹੈ ਹਮਾਰੈ ॥੪॥੭॥: In the womb, no lineage and cast is known. (One) Brahm is the Source of all ||1|| (Kabeer Sahib questions) since when have you been a Brahmin? Don’t waste your life by continually claiming to be a Brahmin. ||1||Pause|| If you are indeed a Brahmin, born of a Brahmin mother, then why didn’t you come by some other way? ||2|| How is it that you are a Brahmin, and I am of a low caste? Is it that I have blood (in my veins), and you have milk (in your veins)? ||3|| Says Kabeer, one who contemplates the Brahm, is said to be a Brahmin among us. ||4||7|| (sggs 324).

ਤੁਮ ਕਤ ਬ੍ਰਾਹਮਣ ਹਮ ਕਤ ਸੂਦ ॥ ਹਮ ਕਤ ਲੋਹੂ ਤੁਮ ਕਤ ਦੂਧ ॥੩॥: How is it that you are a Brahmin, and I am of a low caste? Is it that I have blood (in my veins), and you have milk (in your veins)? ||3|| (sggs 324).

The Gurbani roars that the madness of false pride of caste or “high” or “low” results in increase or instigation of Bikaar (lust, anger, greed, attachment, pride…). Those having this pride of “high” caste are called “fool” and “ignorant” in the Gurbani. To put it otherwise, as the Gurbani indicates, those who practice caste or “high” or “low” distinction and feel pride of their belief in Jaat Paat are stupid and ignorant.

The Gurbani wants us to transform the mind from Manmukh-hood to Gurmukh-hood (follower of Truth, Divine Life…). And, according to the Gurbani, the Jaat and Paat (ਉੱਚੀ ਜਾਤਿ ਤੇ ਕੁਲ) of a Gurmukh is none oter than the Naam (Giaan, Wisdom of the SGGS…).

ਗੁਰਮੁਖਿ ਜਾਤਿ ਪਤਿ ਨਾਮੇ ਵਡਿਆਈ ॥: In Naam is “Jaati Pati” and honor of who has become the Gurmukh (sggs 230).

According to the Gurbani, the Way to eradicate the notion of low and high is to recognize the One Lord in Mann (ਮੱਨ, mind…) and Chitt (ਚਿੱਤ, Consciousness, faculty of discerning, Understanding…), in everyone, everywhere…

Also, According to the Gurbani, a truly “high” being or a truly rich person is he who has the wealth of Spiritual Knowledge or Divine Wisdom of the Gur-Shabad, or discerning intellect of the Guru Granth Sahib.

In nutshell, therefore, until the deluded head is given up (faulty thinking, …), none can play the Divine Game of the Gurmat!

ਜਉ ਤਉ ਪ੍ਰੇਮ ਖੇਲਣ ਕਾ ਚਾਉ ॥ ਸਿਰੁ ਧਰਿ ਤਲੀ ਗਲੀ ਮੇਰੀ ਆਉ ॥: If you desire to play this game of Divine Love with Me, then step onto My Way putting your head on palm. (sggs 1412).

ਕਬੀਰ ਜਉ ਤੁਹਿ ਸਾਧ ਪਿਰੰਮ ਕੀ ਸੀਸੁ ਕਾਟਿ ਕਰਿ ਗੋਇ ॥ ਖੇਲਤ ਖੇਲਤ ਹਾਲ ਕਰਿ ਜੋ ਕਿਛੁ ਹੋਇ ਤ ਹੋਇ ॥੨੩੯॥: O Kabeer! If you are yearning to play the game of Love with the Guru, then cut off your head (false ego-sense or Haume), and make it into a ball (i.e, give up ego, develop humility …). (sggs 1377).

Thanx Veer Ji….I put the shabad below so I don’t lose it, and so I can see it when I log on to the site. Also, could you locate the shabad relating to the fact that at the Pharmacy there are many many medicines, your Doctor will write you a prescription, you can read the label on it day in day out but you will not get the efect of the medicine until you SWALLOW it…..likewise you can read PATH daily but you must UNDERSTAND it for it to have the full effect on you…..

In fact, there is a wonderful verse in Bhai Gurdaas Ji’s Kabitt. Here it is:
• ਬੈਦ ਬੈਦ ਕਹੈ ਰੋਗ ਮਿਟਤ ਨ ਕਾਹੂ ਕੋ…: Bai Baid kahai rog mitat n kaahoo ko…
It essensially indicates that no ailment can be cured by repeated utterance of “doctor! doctor!”.
In other words, to get cured, one has to administer (“swallow”) the midecine the doctor has prescribed.

In the last verse of this long Kabitt, Bhai Gurdaas Ji writes:
• ਤੈਸੇ ਗਿਆਨ ਗੋਸਟਿ ਕਹਤ ਨ ਰਹਤ ਪਾਵੈ ਕਰਨੀ ਪ੍ਰਧਾਨ ਭਾਨ ਉਦਤਿ ਅਕਾਸ ਹੈ ॥੪੩੭॥
Which essentially indicates that, similarly, by attending “Giaan Gosat” (Giaan sermons, discourses, assemblies, seminars, conversations, forums, etc.), no one can attain “Rahat” (ਰਹਤ: the Aatam Giaan or Spiritual Wisdom of the entire Gurbani, the Gurmukh Lifestyle, the Divine Hukam-ਪ੍ਰਮੇਸਰ ਦੀ ਮਰਜੀ…). The most fundamental need is to practice the Gur-Giaan of the Gurbani in life (i.e., to live it in daily life)…

‘Satgur noon sab koh dekhda jetha jagat sansar. Dithian mukat naan hovayee jichar shabad naa kareh vichaar.’ Veer Ji pls locate this shabad in SGGSJ. I understand this to mean that many, many people do mutha tek to SGGSJ but that alone is not sufficient….you must learn to understand the teachings of SGGSJ by finding out the meanings of shabads. SGGSJ is written in question, followed by answer format. Our Guru’s have given us incredibly powerful scriptures within which we find guidance on how to live our lives on a day to day basis. WAHEGUROOOOO.

dear Roop, To my understanding Guru Granth Sahib is the Guru and it does not put any condition as to who can become its sikh.The shabad of the Guru Granth Sahib very clearly tells us that it is meant for the entire humanity. To the little knowledge that I have Guru Gobind Singhs own writings are the most universal in nature.Guru Gobind Singh in his hukamnama very clearly states that his entire sangat is the Khalsa.

There is an excellent dialogue among sikhs all over the world to define a sikh. The recent focus is the 1925 definition of a sikh and its endorsement among various groups. The discussion is about the definition of a Sikh as a “person who believe in the Guru Granth Sahib, believe in the Ten Gurus, and have no other religion.”
The 1925 definition of a sikh in the spirit of universal nature of Sikh religion is an excellent effort, and I admire the endorsees of 1925 definition. However, we cannot ignore the Amrit and Khalsa aspect of Sikhism without clarification.

The greatest contribution of the last living 10th Guru Nanak– Guru Gobind Singh– is the creation of Khalsa, the family of pure ones, to which a Sikh may belong through receiving baptism or initiation (Amrit/khande di pahul). Therefore, every khalsa is a Sikh but every Sikh is not a khalsa unless he/she receives baptism.

Although Guru Gobind Singh offered the highest honor to Khalsa, he did not expect every Sikh to become khalsa. One of his most favorite poets Bhai Nand Lal and more than half of his other poets, for example, did not become khalsa. Therefore, Dashmesh Pita 10th Guru Nanak should have no objection to the definition of a sikh we are endorsing. This is a good lesson to avoid making it a controversial issue. (Going back to rahitnamas etc doesn’t help. As many of us know that rahitnamas written by Chaupa Singh, Bhai Nand Lal, Desa Singh….. are not in agreement with each other.)

In the Universal Spirit of Sikhism, let us endorse the definition of a Sikh as a “person who believe in the Guru Granth Sahib, believe in the Ten Gurus, and have no other religion.” Let the Sikhs all over the world (in the West and East including SGPC) onsider it for universal adoption?

Moreover, I would like to share just 2 lines of gurbani and the universal nature of our religion which is awaiting to be accepted by the entire humanity as our founder Guru– Guru Nanak Dev Ji intended. It was not a coincidence that he was accepted the guru and pir by hindu and muslims. At a seminar conducted at Simla, now in Himachal Pardesh, by the Panjab Historical Society Lahore, before World War I. The lieutenant governor of Panjab, who was presiding over the seminar said, ” according to what had been told by the speaker, Guru Nanak was a great Christian.”

When we look at Guru Nanak’s philosophy–Sikhism belongs to every human being and it carries a universal message in the true sense (sarbat da bhala). However, most of the Sikh Gurdwara’s are ignoring the spiritual nature of our founding Guru’s message in Gurbani. In most of the places, we Sikhs are spending time fighting, for example, over physical appearance–either forcing our views on others and cursing them or defending ourselves from those who are forcing their views. I meet Amritdhari Sikhs and those who are Non-Amritdhari. Most of us will agree that there will always be Amritdhari and Non-Amritdhari Sikhs and both can either sit together in Gurdwaras or divide our community into separate Gurdwaras. It’s only the understanding of Gurbani and message that can practically improve our everyday living, and can keep us together within our own community and with the rest of the world.

This universal message contain two words: compassion (daya) and contentment (santokh). The righteousness is born out of compassion and contentment upholds the order of nature (Dhaul dharam daya ka poot; santokh thap rakhiya jin soot). The implication is: “Be compassionate to others; Be satisfied within yourself!”

The two words, compassion (daya) and contentment (santokh) combines the philosophy of whole world: Christianity in the west and all the eastern religions.

The message “Be compassionate to others!” is a basic tenet in Christianity. A Christmas Message says:

“The best part of a person’s life is not fame, wealth or ability. The best part of a good person’s life is the little acts of kindness and love given to others. You are remembered and respected for the good you do for others.”

It is due to this philosophy that we see Christians doing great deeds of compassion– whether it’s adopting a child or feeding the hungry of the world. Mother Teresa was a good example of someone who is compassionate to others– taking care of the poor of the poorest in Calcutta. Bhagat Puran Singh of Pingalwara in Amritsar was another example who took care of the poor and sick. That is compassion Guru Nanak is asking us to have in our lives.

The second part of the message “Be content within yourself” is the basic philosophy of eastern religions, suggesting that happiness comes from within. Buddhism believes in it, Jainism believes in it, and other eastern religions believe in it. The purpose of every person’s life is to realize triple nature of the self, called sat-chit-ananda (existence or being conscious, and bliss). It means finding happiness within yourself. When we are content within, we are on our way to bliss or ultimate happiness. When we blame others for our happiness, we are actually misdiagnosing the cause of it. The cause lies within. When we feel upset or unhappy because someone got a raise, made more money or got a big house or an expensive car or a private jet, we overlook the real cause of unhappiness. The cause is: not attending to our inner self, not trying to know the spiritual self that we are, not communicating or communing with our soul.

“Be compassionate (daya) to others;
Be satisfied (santokh) within yourself!”

Just these two lines, as we mentioned above, combine the philosophy of whole world: Christianity in the west and all the eastern religions. That is why we can call Sikhism a UNIVERSAL RELIGION. It is unfortunate that we Sikhs have gone away from the teachings of Gurbani and can’t even practice as a religion of one community. All our life is wasted on dividing our community by concentrating on differences such as outward appearance and ignoring the universal nature of Nanak’s message which our founder Guru preached to every Hindu, Muslim and others.

If we could practice this universal message, imagine the satisfaction and happiness it would bring. But we should never do the opposite — “be compassionate to yourself and expect other to be satisfied with what they have.”

Even though Roop’s article is a little long, But I did not mind it a bit.
Why? ‘Cause it speaks about the truth and Reality in context of other religions and exposes the ignorance of, I would say, 90% of us, so called Sikhs, who read/recite (ratoo tota) Gurbani without even understanding it and therefore are lost in Darkness, wandering around and biting each other like a mad dog.

Page # 1365:
ਕਬੀਰ ਪ੍ਰੀਤਿ ਇਕ ਸਿਉ ਕੀਏ ਆਨ ਦੁਬਿਧਾ ਜਾਇ ॥ ਭਾਵੈ ਲਾਂਬੇ ਕੇਸ ਕਰੁ ਭਾਵੈ ਘਰਰਿ ਮੁਡਾਇ ॥੨੫॥
Kabeer, when you are in love with the One Lord, duality and alienation depart. You may have long hair, or you may shave your head bald. ||25||

Above meaning is not ” Long Hair” It means “Jattawa”
that Jogi’s (jog matt) used to have in those times. (Intertwined long strands of hair, unwashed, unkempt, unhygenic)

Undoubtedly, Virtues count a lot lot more than the outward display, but let’s not make it an excuse to have a clean shaven face.
Let’s not forget the countless sacrifices sikhs made in those times to keep/maintain/preserve/honor their sikhi saroop.
Let’s not forget the countless sacrifices our Gurus made for the sake of saabat surat.

Veer Ji, from your replies it appears that you are suggesting “ਸਾਬਤ ਸੂਰਤਿ” (Saabat Soorati) to mean something like “a complete face”, “an unaltered face”, “an unaltered body”, etc.!
The Gurbani speaks at the level of the Aatma (Soul, Mool, Jot – Niraakaar…) not at the level of the body-consciousness. In fact, the Gurbani does not promote body-consciousness (Maya, falsehood…). To the contrary, the Gurbani wants us to transcend or go beyond the body-consciousness (Maya, falsehood…). In fact, According to the Gurbani, a person in body-consciousness or Maya (i.e., the Manmukh) cannot remain Saabat (Intact Consciousness…). Only the Gurmukh (who understands and lives the Aatam Giaan of the Gurbani, who has transcended the body-consciousness or Maya, who has Realized his Mool…) can remain Saabat!!
• ਮਨਮੁਖ ਸੋਇ ਰਹੇ ਸੇ ਲੂਟੇ ਗੁਰਮੁਖਿ ਸਾਬਤੁ ਭਾਈ ਹੇ ॥੪॥: Manmukh soi rahe te loote gurmukhi saabatu bhaaee hae (sggs 1024).
Accordingly, the meaning such as “an unaltered body” etc. cannot be taken as the true meaning of it.

Veer Ji, here we are just interested in understanding the true meanings of the Gurbani. That’s all. Because, misunderstanding of the true message of the Gurbani (Sri Guru Granth Sahib, SGGS) results in more, doubts, Mayaic entanglements, etc. The Word of the Gurbani is Spiritual; thus, beyond the body-consciousness (Maya, falsehood…). However, on account of the menacing body-consciousness, we may take a worldly or literal meaning of this expression to suggest something like “a complete face”, “an unaltered face”, “an unaltered body”, and so on! But, such worldly interpretation based on worldly meaning would be injustice to the Gurbani and the Great Teachers who uttered these Words in Total Communion with their Mool within.

When we take the true Spirit or gist of the entire Gurbani, the scriptural connotation in which the expression such as “Saabat Soorat ” is used becomes crystal clear. “Saabat” (also spelt Sabat ) means intact, complete, total, undivided, unconditioned, unadulterated, unalloyed, unbroken, timeless, uncontaminated, Pure, and so on. “Soorat” (or “Soorati”) means Awareness or Consciousness. Integrating both terms, “Saabat Soorat ” constitutes that state of Pure Awareness or Unconditioned Consciousness where there is no time and space or past and future (Doojaa Bhaav or duality-Maya), etc. Such a state of Pure “Being” (the Gurmukh) exists when there is no attachment to Mayaic mind (egoism, Mayaic Budhi or intellect).

Hello everybody. My name is Roopinder. I want very straight forward answer to my question, problem or dilemma whatever it is…..I will explain my situation as under:

I was born in a Hindu Brahmin family. But I have only faith in one God. I read Gurbani everyday and it started when I was a child. I have immense faith in Gurbani. But I heard that we must have a guru to reach GOD . Now we have SGGS and after the formation of Khalsa by tenth guru Sri Guru Gobind Singh ji, almost everybody says that you must be a amritdhari to be accepted as a sikh of SGGS or sikh of Guru Gobind Singh ji.
I fail to understand this phenomenon. What should I do? For me only SGGS is my only guru and I am not amritdhari. If I follow the Gurbani , i mean if I do whatever gurbani says, will I be accepted as a Disciple of Guru ?
Anybody Please comment on that .

Very well articulated piece. Leaves one to wonder when would we comprehend the true message of the Gurmat philosophy (Maanas ki jaat sabhai ekai pehchaanbo) that so eloquently and repeatedly emphasizes on cast-free humanity.

There appears to be a gray area too (or perhaps it is yet another glaring example of misconceived notion) – Amritdhaaris are strictly advised not to share ‘Roti and Beti’ with non-amritdhaari’s – thus sending a strong ‘dividing’ message right at the outset (as one of the first rehats to be followed).

What an alleged ‘upgrade’!!!

Would like some enlightenment by anyone who can elicidate this a bit more acutely.